Their saving in that is because it is not from insight and is not from the people of God, for the people of God are the people of insight, and the one who has insight is not devoid of either it is about a divine command that stands at and judges it, or not from a divine order. He is commanded as we think of Abdul Qadir al-Jili, for this was his station, and God knows best for what he had to dispose of in the world. With al-Qadir and his likes, or he knows that it is for so-and-so, but he did not find out that it is on his hand or at the hands of someone else, so he held back such scarcity in nature and joy in existence, and he was hidden from that by revealing who his owner is. In response, he saved, not out of insight. That is on his hand, and not out of insight. That particular one has his companion, so it was immediately exposed in our hands, and something like this should not be spared. The Divine Presence, if an order was to stop at the command or appointed for it, he stood with the appointment and in it There is a dispute between the people of God, for it is among the men who have appointed them that that savings does not reach its owner except by his hand in the specified time. The truth will return it to my hand until I deliver it to its owner, and between the two times I will not be described as saving, because I am the treasury of truth what I am storing up for it, as I devote myself to it and emptied myself for it.

Because he said, "My servant's heart is sufficient for me."

I do not like him to compete with him in that capacity is a matter that is not he, then know to you, for I have alerted you to a great matter in this matter, so the zakat is not valid from a knowledgeable unless he saves for a divine command or a specific investigator revealed that it is not preceded in knowledge that this thing has a treasurer for someone else, then at that time it is delivered He has that, and other than this, he only pays zakat in terms of the zakat of the common people. End of the fifty-third part

( In the Name of Allah, Most Gracious, Most Merciful )

( According to the virtue of dividing people in alms, the giver and the recipient )

[ People are four in what they take and what they give ]

Know that people are divided into four categories in what they give and what they take, a part that glorifies what he gives and despise what he takes, and a part despises what he gives and dignifies what he takes, and a part despises what gives and what takes, and a part dignifies what gives and what he takes, and that is why some of them choose and they are those who do not see the face of truth in things and some of them are They do not choose, and they are the ones who see the truth in things, and they may be selected for the need of time, and they may not be selected to inform them of their absolute poverty. Some of them and some of them have different tastes, as well as their sights and tastes according to their conditions. The state of the speaking soul is like the mood of the animal soul.

[ Extension of charity project ]

Then know that giving charity is lawful. The Almighty said, So eat of it and feed the wretched and the poor. The hearts have benefits for you for a name that is named and then its place to the house is the right, meaning the body, and in this story he said, and what we have given to them is spent from it, and we have mentioned it, and we have mentioned it. Charity from this section is considered by some of the knowledgeable, so he appreciates what he gives if he is a giver, or what he takes if he is taking, and seeing it may be another taste.

[ The first scene that Ibn Arabi tasted in the Sufi path ]

And it is the first scene that we tasted from this section on this path, which is that I once carried in my hand something despicable and disgusting, usually in the presence of a common man. He has his companions, O our Master, this so-and-so has come forward and what he has fallen short on the road. He has struggled to see himself carried in the middle of the market where people see such-and-such and they mentioned to him what was in my hand. The sheikh said, Perhaps he did not carry it as a striving for himself. They said to him, What then is there but this? I greeted the Sheikh, and he said to me, after returning the greeting, by what kind of thought did you hold this in your hand, and it is a despicable and despicable matter.